Indian Muslims in the Post–Independence Era

Indian Muslims in the Post–Independence Era

1992 1-2 January-February 4-7 Indian Muslims in the Post–Independence Era (1269)

The first edition of a 390-page book, entitled Passive Voices by K.L. Gauba of Bombay, on the state of Indian Muslims after independence, was published in 1975. In explanation of the title, the author had this to say: “It would be difficult to sum up the status and conditions of Muslims in India better than in the two words: “Passive Voices”. When our Muslims leaders see communal riots taking place in the country; Urdu, the language of Muslims being replaced by other languages; the ratio of Muslims in government extremely low; Muslims facing such situations as they call prejudice; they are quick to pronounce that Muslim are forced to lead a passive life.

Personally, I do not agree with this analysis, although, given a set of circumstances in which the Muslims are in a minority in this country and the other party in the majority, this is what might have been expected. Prior to independence, the situation was very different because a balance had been struck between the two communities by the ruling foreign power. In consequence, the Muslims – at least in practice – did not feel that there was that kind of disparity which exists at present. But then, once the foreign power had left the country, it was but natural that this balance would be upset. Now realism demands that we accept what is but natural, instead of complaining about it.

The matter does not end there; however, one of the eternal laws governing this world is that” every end has its beginning and every beginning its end.” This law of nature tells us that no condition is eternal. Every condition has to change and develop with the passage of time. This is why I see no justification for these ‘complaint and protest’ campaigns launched by our Muslims leaders in the post-independence era. To my way of thinking, Muslims ought to go in quest of a new beginning to their end. They must ferret out its secret. But there is little chance that Muslim leaders will ever free themselves from their self-appointed roles. Even so, I have my eyes set on the window of the future, which is always wide open to the entire community. It never remains closed to anyone.

To illustrate my point, I should like to present an example from the book, A Study of History, by the well-known British historian, Arnold Toynbee, published, in 12 volumes. This work presents an in-depth study of 21 known civilizations of the world. Toynbee’s conclusions, it will be found, relate, directly to the conditions of the present-day Muslims.

According to Toynbee, this study reveals the fact that the major civilizations of the world were built up by certain minorities who had their latent potential awakened by challenges from the external world. Ultimately, it was their creative response to adversity which ushered in a new age, not only for these minorities, but for humanity as a whole.

Here, I shall present two examples of such a response to external challenges. The first concerns the Muslims themselves. In ancient Arabia, their acceptance of Islam and their attempts to indoctrinate others led to their being plunged into conditions of such adversity that, in many cases, they even had to abandon their hearths and homes. But they were undaunted, and it was their creative response to this situation which enabled them to give the first impetus to a new era in human history. An American encyclopedia chronicles the coming of Islam in these terms: “Its advent changed the course of human history.”

The second example pertains to the European nations, who suffered a crushing defeat at the hands of the Muslims after the 200-year long confrontation of the crusades. This did not, however, prove to be the end for them, for out of this apparently total debacle, there emerged a new beginning. Again, it was the creative response which they gave to this challenge, which produced the form of western civilization which has since dominated the world.

Muslims in this country may be in the minority, but it is a very large minority, next in numbers to the majority. As such, it necessarily faces severe challenges. Muslim leaders see this situation as being fraught with prejudice and injustice, but I see in it the workings of nature. Whatever has to happen is happening. No other alternative should be expected.

However, in this state of affairs lies hidden a tremendous hope – that this challenge will certainly awaken the Muslims’ latent potential. The challenge mechanisms will of itself enable them to offer a creative response to the situation. And once this happens, events will take the same course as in their previous history. While Toynbee puts the matter sequentially, within a historical framework, the Qur’an gives us the essence of this development. “Many a small band has, by God’s grace, overcome a large band.” (2:249).

I shall sum this up by referring to a letter by Swami Vivekananda published in his book, Letters of Swami Vivekananda. In his letter No. 175, he writes:

... I am extremely happy to learn that the Lord is silently preparing wonderful things for our motherland ... the truth is that Advaitism is the last word in religion and thought and the only position from which one can look upon all religions and sects with love ...

While speaking of Advaitism as the religion of love, Swami Vivekananda writes: ‘Yet practical Advaitism, which looks upon and behaves to all mankind as one’s own soul, was never developed among the Hindus. On the other hand, my experience is that if ever any religion approached to this equality in an appreciable manner, it is Islam and Islam alone. Swami Vivekananda rounds off his letter with these words” ‘For our own motherland a junction of the two great systems – Hinduism and Islam – Vedanta brain and Islam body – is the only hope. I see in may mind’s eye the future, prefect India rising out of this chaos and strife, glorious and invincible with Vedanta Brain and Islam Body. (pp. 379-80)

But there would appear to be a major obstacle to the realization of Swami Vivekananda’s dream. It is simply that for the last few years Hindu communalism has gone to such extremes that Hindus are becoming further and further distanced from the minority. Yet, if you delve deeper, you will find that there is a plus point hidden in this minus point. It is a distinct possibility that when a situation has run its full course, it will begin to take a reverse course. That is a law of nature. Revenge’s finale, after all, is contrition. So that we may expect that when this communal frenzy has reached its final limit, it will take the reverse course, in consonance with the law of nature. And then Hindus and Muslims who, in the words of Mr. K.R. Malkani, are blood brothers’ will meet one another like real brothers. Then, together, they will build a new future, not only for themselves, but for the entire country.

I see the present situation as a state of transition. At this point in time, the majority is heading towards an outer extreme, but only so that it may return to its initial state. Side by side with this, the pressure of circumstances is moulding Muslims into a group – albeit in the minority – which is creative in outlook.

By the grace of God, both processes will, in the near future, reach their completion, and then both communities will join together to build that new and better India which was envisioned by Swami Vivekananda almost a century ago, in 1898.